DOCSLIB.ORG

Megarian Myths: Extrapolating the Narrative Traditions of Megara

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Megarian Myths: Extrapolating the Narrative Traditions of Megara Chapter 3 KEVIN SOLEZ – MacEwan University, Edmonton, Alberta [email protected] Megarian Myths: Extrapolating the Narrative Traditions of Megara Studying the local in the framework of localism is to study the parameters that constrain the lives and thoughts of people who conceive of themselves as belonging to a particular place. I am inspired by Conceptual Metaphor Theory,1 where the physical structures of the brain that encode sensory-motor experience are recruited by the brain for cognition about all abstract things.2 The local experience of individuals in their landscape and culture, much of this dependent on their home territory and mobility, is the source domain for their thinking about everything else, including places and people that are not present, and not part of their locale. The local referents and their dynamics - sensory-motor experience in the first place, but also geography, rituals, stories, institutions, ancestries, cuisine, economic activities, etc. – structure the thinking of those embedded in the locale and constitute an individual’s template of cognition. 1 The importance of the local and local experience in Conceptual Metaphor Theory can be seen in the work of Z. Kövecses, e.g. “In many cases the ‘same’ bodily phenomenon may be interpreted differently in different cultures and that activities of the body (and the body itself) are often ‘construed’ differentially in terms of local cultural knowledge.[…] And yet, it seems to me reasonable to suggest that the kinds of bodily experience that form the basis of many conceptual metaphors […] can and do exist independently of any cultural interpretation (be it either conscious or unconscious). They are products of the kinds of physical bodies we have. However, this is not to say that these products of the body cannot be shaped by local cultural knowledge” (2006: 42). 2 Lakoff and Johnson 2003: 255-258. Hans Beck and Philip J. Smith (editors). Megarian Moments. The Local World of an Ancient Greek City-State. Teiresias Supplements Online, Volume 1. 2018: 77-96. © Kevin Solez 2018. License Agreement: CC-BY-NC (permission to use, distribute, and reproduce in any medium, provided the original Work is properly attributed and not used for commercial purposes). Kevin Solez – Megarian Myths The embodied local experience of individuals was recognized as important in structuring their worldview long before Conceptual Metaphor Theory was formulated. In Henri Lefebvre’s reading of Marx and Engels, social space – the human being’s local environment – was “the outcome of past actions” but also “what permits fresh actions to occur, while suggesting others and prohibiting yet others.”3 One’s lived environment constrains the possibilities of life. In cognitive experiments earlier in the twentieth century, it was discovered that “virtually everything to which the organism has been exposed” produces an “internalized schema” that systematizes cognitive behaviour.4 From several indicators in the cognitive and social sciences over the last 50 years, we maintain that the sensory-motor experience of the local environment is the material from which human cognition is built. Experience of the local is the source domain par excellence. This study is an attempt to reconstruct what Hans Beck calls in this volume the “Local Discourse Environment” as it can be extrapolated from cults, sacred sites, and festivals, since these are places of memory, venues for the “dissemination and veneration of local traditions.” There are distinct features of the Megarian worldview or thought-world, and these assist in reconstructing the narrative traditions. Megarian Duality: entre deux terres et deux mers5 A list of dualities or binary oppositions could be drawn up for any ancient Greek city, but I argue that the local Megarian worldview was particularly characterized by a duality that is in large part due to its peculiar geography and topography.6 There were two pre-Greek founders; Kar was indigenous to Argos, son of the autochthonous first king of Argos, and grandson of the River Inachus; Lelex came from Egypt, was son of Poseidon and Libya, and great-grandson of Zeus and Io.7 There are two acropoleis,8 a feature not common in 3 Lefebvre 1991: 73. 4 Nelson 1969. See also Restle 1961. 5 Muller 1984: 250, “Ces particularités de la Mégaride, entre deux terres et deux mers, expliquent la vocation commerçante plutôt qu’agricole de Mégare et l’importance qu’ont prise très tôt les voies de passage de son territoire.” 6 Muller 1984: 255. 7 Herda 2016: 78-82; Robu 2013-2014: 72; Paus. 1.39. 8 Danner 1997: 143; Legon 2004: 464; Paus. 1.40, 42. 78 Kevin Solez – Megarian Myths Greek poleis but shared, notably, by Argos, whence Kar came to Megara,9 and also by Dreros on Crete, Idalion on Cyprus, Melos, and Halikarnassos.10 The acropoleis, Karia and Alkathoa, at the center of the city, are linked by the agora that stands in the valley between them, and divide the city into northern and southern districts.11 Situated on the Isthmus of Corinth, the territory of Megara has a double opening to the sea,12 containing ports both to the north on the Corinthian gulf (Pagai, Aigosthena) and to the south on the Saronic gulf (Nisaia). The northern ports link Megara especially to Boiotia, Phokis (Delphi), and, less importantly for the narrative traditions, to points West, and to Attica and the eastern Mediterranean world via the southern port. Hero cults located on the way to Pagai connect Megara to Thebes (Autonoë, Hyllos, Alkmene),13 while those at Nisaia (Nisos, Lelex) link it to Athens and Egypt.14 The main roads for land travel lead to Corinth in the West and to Attica and Boiotia in the East, linking Megara to the two largest regions of mainland Greece, the Peloponnesos and the Balkan Peninsula, containing its most formidable states.15 East-west positionality is reflected also in cults and tombs, as the tomb of Kar, the Peloponnesian founder of Megara, is located on the coastal route to Corinth (Paus. 1.43). Megara was involved in overseas settlement both in the West and in the East, with a shift occurring early, around 700 BCE, from activity in Italy to activity in the Black Sea and Propontis.16 These activities would have magnified a Megarian’s sense that their community was oriented towards important and powerful places both to the West and to the East. Megara was a necessary node in both maritime and land-based trade.17 The main 9 Robu 2013-2014: 72; Paus. 1.39. 10 Argos, s.v. OEAGR; Idalion, s.v. PECS; Wright 1992: 247. Melos, Cherry and Sparkes 1982: 53-56. Halikarnassos, Penrose 2016: 173. 11 Muller 1984: 252. 12 Muller 1984: 249. 13 The locations of the monuments in Megara mentioned by Pausanias are contested, as few have been identified archaeologically. Here I follow the placements given in Herda 2016: 118 (map by N. Farakias after O. Alexandri 1970: 24-25). For an alternative placement of the monuments, see Muller 1981: 210. 14 Nisos, for whom Nisaia is named, was king of Athens before Aigeus, and became king of Megara. Robu 2013-2014: 71. 15 Muller 1984: 251. 16 Herda 2016: 33, 66; Robu 2013-2014: 76. 17 Legon 2004: 462; Muller 1984: 250. 79 Kevin Solez – Megarian Myths east-west road, from Corinth to Boiotia and Attica by way of Tripodiskos, and the north- south road connecting the ports, both pass unbroken through the agora.18 A Megarian’s lived experience is conditioned by these dualities, and the resulting ambiguity. All dualities presuppose a third term, and this is the Megarian, who mediates and adjudicates among these competing forces. The various terms of these dualities were not considered equally by those living in Megara. The cults and associated narrative traditions of Megara indicate an orientation towards the north and east, and a general neglect of Corinth, while nevertheless engaging with the Peloponnesos through stories of Argos, Pylos, and the house of Atreus. Mt. Geraneia separates Megara from Corinthian territory to the West, and from a high point in Megara important features of the landscape of Boiotia (Kithairon, Helicon) and Delphi (Parnassos) were visible.19 The stories associated with Geraneia are not related to Corinth, but rather to the origin of Megara and to Argos. In a foundation story additional to the one involving Kar and then Lelex, the eponymous hero/founder Megaros, child of Zeus and a Sithnid nymph (whose springs provide fresh water to Megara), escaped Deukalion’s flood on Mt. Geraneia (Paus. 1.40). Koroibos of Argos gave a name to Tripodiskos, on the slopes of Geraneia, after being ordered by the Pythia to carry a Delphic tripod until it fell, and had his tomb in Megara, adorned by the most ancient Greek sculptures known to Pausanias (Paus. 1.43). The visual environment assisted in the avoidance of Corinth in Megarian myths, and the reason for this avoidance may have been the all-too-powerful influence of Corinth and the Dorians on Megara.20 The Megarians did not hesitate to adopt the mythic traditions of their neighbours, as Peter Funke explained at the Megarian Moments conference, but under conditions of Corinthian and Dorian dominance, especially in the eighth and seventh 18 See Figure 1; Muller 1984: 252-255. 19 Legon 1981: 22. 20 “The Megarians succeeded in averting complete absorption by Corinth [in the second half of the eighth and the early seventh centuries], but lost irretrievably a large portion of their domain [west of Geraneia]. Relations between the two states were poisoned for centuries to come” (Legon 1981: 60, see also 63-64). The hostilities with Corinth may have developed a pan-Mediterranean importance if Herda (2016: 61-66) is right that Megara sided with Eretria and Miletus against Chalkis, Corinth, Karystos, and Samos on the losing side of the Lelantine War.
Load more

Recommended publications
  • The Iliad Homer
    The Iliad Homer BOOK I. How Agamemnon and Achilles fell out at the siege of Troy; and Achilles withdrew himself from battle, and won from Zeus a pledge that his wrong should be avenged on Agamemnon and the Achaians. Sing, goddess, the wrath of Achilles Peleus’ son, the ruinous wrath that brought on the Achaians woes innumerable, and hurled down into Hades many strong souls of heroes, and gave their bodies to be a prey to dogs and all winged fowls; and so the counsel of Zeus wrought out its accomplishment from the day when first strife parted Atreides king of men and noble Achilles. Who among the gods set the twain at strife and variance? Apollo, the son of Leto and of Zeus; for he in anger at the king sent a sore plague upon the host, so that the folk began to perish, because Atreides had done dishonour to Chryses the priest. For the priest had come to the Achaians’ fleet ships to win his daughter’s freedom, and brought a ransom beyond telling; and bare in his hands the fillet of Apollo the Far- darter upon a golden staff; and made his prayer unto all the Achaians, and most of all to the two sons of Atreus, orderers of the host; “Ye sons of Atreus and all ye well-greaved Achaians, now may the gods that dwell in the mansions of Olympus grant you to lay waste the city of Priam, and to fare happily homeward; only set ye my dear child free, and accept the ransom in reverence to the son of Zeus, far-darting Apollo.” The Iliad Homer Then all the other Achaians cried assent, to reverence the priest and accept his goodly ransom; yet the thing pleased not the heart of Agamemnon son of Atreus, but he roughly sent him away, and laid stern charge upon him, saying: “Let me not find thee, old man, amid the hollow ships, whether tarrying now or returning again hereafter, lest the staff and fillet of the god avail thee naught.
    [Show full text]
  • The Heracles : Myth Becoming
    Natibnal Library Bibhotheque naticmale I* of Canada du Canada Canadian Theses Service Services des theses canadiennes Ottawa, Canada K1 A ON4 CANADIAN THESES THESES CANADIENNES NOTICE The quality of this microfiche is heavily dependent upon the La qualite de cette microfiche depend grandement de la qualite quality of the original thesis submitted fcr microfilming. Every de la these soumise au microfilmage. Nous avons tout fail pour effort has been made to ensure the highest quality of reproduc- assurer uoe qualit6 superieure de reproduction. tion possible. D If pages are missing, contact the university which granted the S'il 'manque des pages, veuillez communiquer avec I'univer- degree. Some pages may have indistinct print especially if the original certatnes pages peut laisser A pages were typed with a poor typewriter ribbon or if the univer-- ont 6t6 dactylographi6es sity sent us an inferior photocopy. a I'aide d'un ruban us6 ou si Imuniversit6nous a fa;t parvenir une photocopie de qualit6 inf6rieure. Previously copyrighted materials (journal articles, published cuments qui font d6jA I'objet d'un droit d'auteur (articles tests, etc.) are not filmed. ue, examens publi&, etc.) ne sont pas microfilmes. Reproduction in full or in part of this film is governed by the La reproduction, mGme partielle, de ce microfilm est soumke Canadian Copyright Act, R.S.C. 1970, c. C-30. A la Loi canadienne sur le droit d'auteur, SRC 1970, c. C-30. THIS DI~ERTATION LA THESE A ETE HAS BEEN iICROFILMED M~CROFILMEETELLE QUE EXACTLY AS RECEIVED NOUS L'AVONS REGUE THE HERACLES: MYTH BECOMING MAN.
    [Show full text]
  • Kretan Cult and Customs, Especially in the Classical and Hellenistic Periods: a Religious, Social, and Political Study
    i Kretan cult and customs, especially in the Classical and Hellenistic periods: a religious, social, and political study Thesis submitted for degree of MPhil Carolyn Schofield University College London ii Declaration I, Carolyn Schofield, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been acknowledged in the thesis. iii Abstract Ancient Krete perceived itself, and was perceived from outside, as rather different from the rest of Greece, particularly with respect to religion, social structure, and laws. The purpose of the thesis is to explore the bases for these perceptions and their accuracy. Krete’s self-perception is examined in the light of the account of Diodoros Siculus (Book 5, 64-80, allegedly based on Kretan sources), backed up by inscriptions and archaeology, while outside perceptions are derived mainly from other literary sources, including, inter alia, Homer, Strabo, Plato and Aristotle, Herodotos and Polybios; in both cases making reference also to the fragments and testimonia of ancient historians of Krete. While the main cult-epithets of Zeus on Krete – Diktaios, associated with pre-Greek inhabitants of eastern Krete, Idatas, associated with Dorian settlers, and Kretagenes, the symbol of the Hellenistic koinon - are almost unique to the island, those of Apollo are not, but there is good reason to believe that both Delphinios and Pythios originated on Krete, and evidence too that the Eleusinian Mysteries and Orphic and Dionysiac rites had much in common with early Kretan practice. The early institutionalization of pederasty, and the abduction of boys described by Ephoros, are unique to Krete, but the latter is distinct from rites of initiation to manhood, which continued later on Krete than elsewhere, and were associated with different gods.
    [Show full text]
  • THE EPONYMOUS OFFICIALS of GREEK CITIES: I Aus: Zeitschrift Für Papyrologie Und Epigraphik 83 (1990) 249–288
    ROBERT K. SHERK THE EPONYMOUS OFFICIALS OF GREEK CITIES: I aus: Zeitschrift für Papyrologie und Epigraphik 83 (1990) 249–288 © Dr. Rudolf Habelt GmbH, Bonn 249 The Eponymous Officials of Greek Cities: I (A) Introduction The eponymous official or magistrate after whom the year was named in Greek cities or as- sociations is well known to all epigraphists under various titles: archon, prytanis, stephanepho- ros, priest, etc. Some details about them have appeared in many articles and in scattered pas- sages of scholarly books. However, not since the publication of Clemens Gnaedinger, De Graecorum magistratibus eponymis quaestiones epigraphicae selectae (Diss. Strassburg 1892) has there been a treatment of the subject as a whole, although the growth of the material in this regard has been enormous.1 What is missing, however, is an attempt to bring the material up to date in a comprehensive survey covering the whole Greek world, at least as far as possible. The present article, of which this is only the first part, will present that material in a geographically organized manner: mainland Greece and the adjacent islands, then the Aegean islands, Asia Minor and Thrace, Syria, Egypt, Cyrene, Sicily, and southern Italy. All the epi- graphic remains of that area have been examined and catalogued. General observations and conclusions will be presented after the evidence as a whole has been given. I. Earliest Examples of Eponymity The earliest form of writing appeared in Sumer and Assyria sometime within the last half of the fourth millennium BC, and from there it spread westward. Thus, it is not at all surpris- ing that the Mesopotamian civilizations also made the earliest use of assigning names or events to years in dating historical records.
    [Show full text]
  • Ovid Book 12.30110457.Pdf
    METAMORPHOSES GLOSSARY AND INDEX The index that appeared in the print version of this title was intentionally removed from the eBook. Please use the search function on your eReading device to search for terms of interest. For your reference, the terms that ap- pear in the print index are listed below. SINCE THIS index is not intended as a complete mythological dictionary, the explanations given here include only important information not readily available in the text itself. Names in parentheses are alternative Latin names, unless they are preceded by the abbreviation Gr.; Gr. indi- cates the name of the corresponding Greek divinity. The index includes cross-references for all alternative names. ACHAMENIDES. Former follower of Ulysses, rescued by Aeneas ACHELOUS. River god; rival of Hercules for the hand of Deianira ACHILLES. Greek hero of the Trojan War ACIS. Rival of the Cyclops, Polyphemus, for the hand of Galatea ACMON. Follower of Diomedes ACOETES. A faithful devotee of Bacchus ACTAEON ADONIS. Son of Myrrha, by her father Cinyras; loved by Venus AEACUS. King of Aegina; after death he became one of the three judges of the dead in the lower world AEGEUS. King of Athens; father of Theseus AENEAS. Trojan warrior; son of Anchises and Venus; sea-faring survivor of the Trojan War, he eventually landed in Latium, helped found Rome AESACUS. Son of Priam and a nymph AESCULAPIUS (Gr. Asclepius). God of medicine and healing; son of Apollo AESON. Father of Jason; made young again by Medea AGAMEMNON. King of Mycenae; commander-in-chief of the Greek forces in the Trojan War AGLAUROS AJAX.
    [Show full text]
  • Folktale Types and Motifs in Greek Heroic Myth Review P.11 Morphology of the Folktale, Vladimir Propp 1928 Heroic Quest
    Mon Feb 13: Heracles/Hercules and the Greek world Ch. 15, pp. 361-397 Folktale types and motifs in Greek heroic myth review p.11 Morphology of the Folktale, Vladimir Propp 1928 Heroic quest NAME: Hera-kleos = (Gk) glory of Hera (his persecutor) >p.395 Roman name: Hercules divine heritage and birth: Alcmena +Zeus -> Heracles pp.362-5 + Amphitryo -> Iphicles Zeus impersonates Amphityron: "disguised as her husband he enjoyed the bed of Alcmena" “Alcmena, having submitted to a god and the best of mankind, in Thebes of the seven gates gave birth to a pair of twin brothers – brothers, but by no means alike in thought or in vigor of spirit. The one was by far the weaker, the other a much better man, terrible, mighty in battle, Heracles, the hero unconquered. Him she bore in submission to Cronus’ cloud-ruling son, the other, by name Iphicles, to Amphitryon, powerful lancer. Of different sires she conceived them, the one of a human father, the other of Zeus, son of Cronus, the ruler of all the gods” pseudo-Hesiod, Shield of Heracles Hera tries to block birth of twin sons (one per father) Eurystheus born on same day (Hera heard Zeus swear that a great ruler would be born that day, so she speeded up Eurystheus' birth) (Zeus threw her out of heaven when he realized what she had done) marvellous infancy: vs. Hera’s serpents Hera, Heracles and the origin of the MIlky Way Alienation: Madness of Heracles & Atonement pp.367,370 • murders wife Megara and children (agency of Hera) Euripides, Heracles verdict of Delphic oracle: must serve his cousin Eurystheus, king of Mycenae -> must perform 12 Labors (‘contests’) for Eurystheus -> immortality as reward The Twelve Labors pp.370ff.
    [Show full text]
  • Aeschylus' Libation Bearers
    Libation Bearers By Aeschylus Translated by Jim Erdman Further Revised by Gregory Nagy At the tomb of Agamemnon. Orestes and Pylades enter. Orestes Hermes of the nether world, you who guard the powers [kratos] of the ancestors, prove yourself my savior [sōtēr] and ally, I entreat you, now that I have come to this land and returned from exile. On this mounded grave I cry out to my father to hearken, 5 to hear me... [There is a gap in the text.] [Look, I bring] a lock of hair to Inakhos1 in compensation for his care, and here, a second, in token of my grief [penthos]. For I was not present, father, to lament your death, nor did I stretch forth my hand to bear your corpse. 10 What is this I see? What is this throng of women that advances, marked by their sable cloaks? To what calamity should I set this down? Is it some new sorrow that befalls our house? Or am I right to suppose that for my father’s sake they bear 15 these libations to appease the powers below? It can only be for this cause: for indeed I think my own sister Electra is approaching, distinguished by her bitter grief [penthos]. Oh grant me, Zeus, to avenge my father’s death, and may you be my willing ally! 20 Pylades, let us stand apart, that I may know clearly what this band of suppliant women intends. They exit. Electra enters accompanied by women carrying libations. Chorus strophe 1 Sent forth from the palace I have come to convey libations to the sound of sharp blows of my hands.
    [Show full text]
  • Registration Certificate
    1 The following information has been supplied by the Greek Aliens Bureau: It is obligatory for all EU nationals to apply for a “Registration Certificate” (Veveosi Engrafis - Βεβαίωση Εγγραφής) after they have spent 3 months in Greece (Directive 2004/38/EC).This requirement also applies to UK nationals during the transition period. This certificate is open- dated. You only need to renew it if your circumstances change e.g. if you had registered as unemployed and you have now found employment. Below we outline some of the required documents for the most common cases. Please refer to the local Police Authorities for information on the regulations for freelancers, domestic employment and students. You should submit your application and required documents at your local Aliens Police (Tmima Allodapon – Τμήμα Αλλοδαπών, for addresses, contact telephone and opening hours see end); if you live outside Athens go to the local police station closest to your residence. In all cases, original documents and photocopies are required. You should approach the Greek Authorities for detailed information on the documents required or further clarification. Please note that some authorities work by appointment and will request that you book an appointment in advance. Required documents in the case of a working person: 1. Valid passport. 2. Two (2) photos. 3. Applicant’s proof of address [a document containing both the applicant’s name and address e.g. photocopy of the house lease, public utility bill (DEH, OTE, EYDAP) or statement from Tax Office (Tax Return)]. If unavailable please see the requirements for hospitality. 4. Photocopy of employment contract.
    [Show full text]
  • (Eponymous) Heroes
    is is a version of an electronic document, part of the series, Dēmos: Clas- sical Athenian Democracy, a publicationpublication ofof e Stoa: a consortium for electronic publication in the humanities [www.stoa.org]. e electronic version of this article off ers contextual information intended to make the study of Athenian democracy more accessible to a wide audience. Please visit the site at http:// www.stoa.org/projects/demos/home. Athenian Political Art from the fi h and fourth centuries: Images of Tribal (Eponymous) Heroes S e Cleisthenic reforms of /, which fi rmly established democracy at Ath- ens, imposed a new division of Attica into ten tribes, each of which consti- tuted a new political and military unit, but included citizens from each of the three geographical regions of Attica – the city, the coast, and the inland. En- rollment in a tribe (according to heredity) was a manda- tory prerequisite for citizenship. As usual in ancient Athenian aff airs, politics and reli- gion came hand in hand and, a er due consultation with Apollo’s oracle at Delphi, each new tribe was assigned to a particular hero a er whom the tribe was named; the ten Amy C. Smith, “Athenian Political Art from the Fi h and Fourth Centuries : Images of Tribal (Eponymous) Heroes,” in C. Blackwell, ed., Dēmos: Classical Athenian Democracy (A.(A. MahoneyMahoney andand R.R. Scaife,Scaife, edd.,edd., e Stoa: a consortium for electronic publication in the humanities [www.stoa.org], . © , A.C. Smith. tribal heroes are thus known as the eponymous (or name giving) heroes. T : Aristotle indicates that each hero already received worship by the time of the Cleisthenic reforms, although little evi- dence as to the nature of the worship of each hero is now known (Aristot.
    [Show full text]
  • Statius; with an English Translation by J.H. Mozley
    THE LOEB CLASSICAL LIBRARY EDITED BY T. E. PAGE, LiTT.D. E. CAPPS, PH.D., LL.D. W. H. D. ROUSE, litt.d. STATIUS II ^cfi STATIUS f WITH AN ENGLISH TRANSLATION BY J. H. MOZLEY, M.A. SOMETIME SCHOLAR OF KING S COLLEGE, CAMBRIDGE USCTDEER IN CLASSICS AT EAST LONDON COLLEGE, UNIVERSITY OF LONDON IN TWO VOLUMES J.^ II THEBAID V-XII • ACHILLEID LONDON : WILLIAM HEINEMANN LTD NEW YORK: G. P. PUTNAM'S SONS MCMXXVIII ; Printed in Great Britain CONTENTS OF VOLUME II THEBAID BOOKS V-XII VOL. 11 THEBAIDOS LIBER V Pulsa sitis fluvio, populataque gurgitis altum^ agmina linquebant ripas amnemque minorem ; acrior et campum sonipes rapit et pedes arva implet ovans, rediere viris animique minaeque votaque, sanguineis mixtum ceu fontibus ignem 5 hausissent belli magnasque in proelia mentes. dispositi in turmas rursus legemque severi ordinis, ut cuique ante locus ductorque, monentur instaurare vias. tellus iam pulvere primo crescit, et armorum transmittunt fulgura silvae. 10 qualia trans pontum Phariis depvensa serenis rauca Paraetonio deeedunt agmina Nilo, quo^ fera cogit hiemps : illae clangore fugaei, umbra fretis arvisque, volant, sonat avius aether, iam Borean imbresque pati, iam nare solutis 15 amnibus et nudo iuvat aestivare sub Haemo. Hie rursus simili procerum vallante corona dux Talaionides, antiqua ut forte sub orno ^ altum P : alvum w (Z) mith alveum written over). ^ quo Vollmer : cum Pa,-. " i.e., cranes, cf. Virg. Aen. x. 264.. * The epithet is taken from a town named Paraetonium, on the Libyan coast west of the Delta. 2 THEBAID BOOK V Their thirst was quenched by the river, and the army haWng ravaged the water's depths was lea\"ing the banks and the diminished stream ; more briskly now the galloping steed scours the plain, and the infantrj' swarm exultant over the fields, inspired once more by courage and hope and warlike temper, as though from the blood-stained springs they had drunk the fire of battle and high resolution for the fray.
    [Show full text]
  • Proceedings Issn 2654-1823
    SAFEGREECE CONFERENCE PROCEEDINGS ISSN 2654-1823 14-17.10 proceedings SafeGreece 2020 – 7th International Conference on Civil Protection & New Technologies 14‐16 October, on‐line | www.safegreece.gr/safegreece2020 | [email protected] Publisher: SafeGreece [www.safegreece.org] Editing, paging: Katerina – Navsika Katsetsiadou Title: SafeGreece 2020 on‐line Proceedings Copyright © 2020 SafeGreece SafeGreece Proceedings ISSN 2654‐1823 SafeGreece 2020 on-line Proceedings | ISSN 2654-1823 index About 1 Committees 2 Topics 5 Thanks to 6 Agenda 7 Extended Abstracts (Oral Presentations) 21 New Challenges for Multi – Hazard Emergency Management in the COVID-19 Era in Greece Evi Georgiadou, Hellenic Institute for Occupational Health and Safety (ELINYAE) 23 An Innovative Emergency Medical Regulation Model in Natural and Manmade Disasters Chih-Long Pan, National Yunlin University of Science and technology, Taiwan 27 Fragility Analysis of Bridges in a Multiple Hazard Environment Sotiria Stefanidou, Aristotle University of Thessaloniki 31 Nature-Based Solutions: an Innovative (Though Not New) Approach to Deal with Immense Societal Challenges Thanos Giannakakis, WWF Hellas 35 Coastal Inundation due to Storm Surges on a Mediterranean Deltaic Area under the Effects of Climate Change Yannis Krestenitis, Aristotle University of Thessaloniki 39 Optimization Model of the Mountainous Forest Areas Opening up in Order to Prevent and Suppress Potential Forest Fires Georgios Tasionas, Democritus University of Thrace 43 We and the lightning Konstantinos Kokolakis,
    [Show full text]
  • The Limits of Communication Between Mortals and Immortals in the Homeric Hymns
    Body Language: The Limits of Communication between Mortals and Immortals in the Homeric Hymns. Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Bridget Susan Buchholz, M.A. Graduate Program in Greek and Latin The Ohio State University 2009 Dissertation Committee: Sarah Iles Johnston Fritz Graf Carolina López-Ruiz Copyright by Bridget Susan Buchholz 2009 Abstract This project explores issues of communication as represented in the Homeric Hymns. Drawing on a cognitive model, which provides certain parameters and expectations for the representations of the gods, in particular, for the physical representations their bodies, I examine the anthropomorphic representation of the gods. I show how the narratives of the Homeric Hymns represent communication as based upon false assumptions between the mortals and immortals about the body. I argue that two methods are used to create and maintain the commonality between mortal bodies and immortal bodies; the allocation of skills among many gods and the transference of displays of power to tools used by the gods. However, despite these techniques, the texts represent communication based upon assumptions about the body as unsuccessful. Next, I analyze the instances in which the assumed body of the god is recognized by mortals, within a narrative. This recognition is not based upon physical attributes, but upon the spoken self identification by the god. Finally, I demonstrate how successful communication occurs, within the text, after the god has been recognized. Successful communication is represented as occurring in the presence of ritual references.
    [Show full text]